"State-protection Buddhism" (Ch. huguo Fojiao, K. hoguk Pulgyo 護國佛敎), the idea that Buddhism protects the state from various natural as well as societal difficulties, was widely accepted in premodern East Asia. Not a few East Asian rulers who adopted Buddhism as a state ideology expected such Buddhist deities as the four heavenly kings (Skt. lokapāla, Ch. si tianwang, K. sa ch'ŏnwang 四天王) to protect the state as a result of their faith in "state-protection" scriptures, such as the Golden Light Sutra (Ch. Jinguangming jing, K. Kŭmgwangmyŏng kyŏng 金光明經). Although state-protection Buddhism has been approached focusing on its political aspect, from the Buddhist doctrinal viewpoint, state protection refers to none other than "Dharma protection" (Ch. hufa, K. hobŏp 護法), and the kings who take the responsibility of protecting the state also are protectors of the Dharma. East Asian Buddhist scholiasts, however, did not always reach consensus on the nature of kingship as Dharma protector. This article explores distinct interpretations of kingship in the Golden Light Sutra between two eminent Buddhist exegetes, Wŏnhyo 元曉 (617–686) and Huizhao 慧昭 (774–850). Although Wŏnhyo's commentary on the Golden Light Sutra, the Kŭmgwangmyŏng kyŏng so 金光明經疏, is not extant, a significant part of it is cited in Japanese monks' works, notably in Gangyō's 願曉 (835–871) Konkōmyō saishō ō kyō gensū 金光明最勝王經玄樞, and we can therefore compare it to Huizhao's commentary, the Jinguangming zuishengwang jing shu 金光明最勝王經疏. On the basis of a comparative analysis of their views on the sutra, this article discusses how the two exegetes interpret kingship in the Golden Light Sutra and reconcile the two dilemmatic concepts of commonality and particularity.

中文翻译：

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王权为“护法”：文孝与惠照金光经观比较研究

“护国佛教”（Ch. Hugo Fojiao, K. hoguk Pulgyo 护国佛敎），即佛教保护国家免受各种自然和社会困难的思想，在前现代东亚被广泛接受。不少以佛教为国家意识形态的东亚统治者，都希望四大天王（Skt. lokapāla, Ch. si tianwang, K. sa ch'ŏnwang 四天王）等佛教神灵因信仰而保护国家在“护国”经典中，如《金光明经》(Ch. Jinguangming jing, K. Kŭmgwangmyŏng kyŏng 金光明经)。虽说国保佛教是从政治角度谈的，但从佛教教义来看，国保无外乎是“护法”（Ch. hufa, K. hobŏp 护法），负有护国之责的国王，也是护法者。然而，东亚佛教学者并不总是就王权作为护法者的性质达成共识。本文探讨了两位著名的释经家 Wŏnhyo 元晓（617-686）和慧昭慧昭（774-850）对《金光经》中王权的不同解释。虽然Wŏnhyo对金光经的评论Kŭmgwangmyŏng kyŏng so 金光明经疏不存在，但其中很大一部分被日本僧侣的作品引用，特别是在Gangyō的愿晓（835-871）Konkōmyō kyō sogen金光明最胜王经玄枢，故可比照徽照《金光明最胜王经疏》金光明最胜王经疏。在比较分析他们对佛经的看法的基础上，